The Maior or first proposition is euidently true otherwise God hath bownde man to followe and embrace heresie or error of necessitie hee must bee damned without all hope of saluation except heresie false opinions error or infidelitie could bringe to heauen which is against the holy Scriptures true Religion which by no possibilitie can either bee vntrue or vncertayne being reueled by God himselfe and against the light of reason it selfe that men vnder penaltie of damnation should bee tyed to bee obedient to that sentence for obedience whereof they were likewise assured to bee damned which is to accuse God moste mercifull of the greatest Tyranny The Minor or second proposition is proued and the first also in this words of D. Feild D. Feild epist dedicat before hiâ— bookes of the Churche There is no parte of heauenly doctrine more necessarie in this dayes of so many intricate controuersies of Religion then diligently to searche out which amonge all the socities of men in the worlde is that blessed companie of holy ones that housthold of faithe that spouse of Christ and Church of the liueing God which is the piller and grownde of truthe That see they may embrace her communion followe her directions and rest in her Iudgment Hitherto the wordes of this Protestant Doctor by which is euidently concluded the moste certayne truthe of those two Propositions in the Argument before But to auoyde all friuolous obiections and distinctions of these men concerninge the Church generall particular triuÌ„phant militant c. Hee playnely affirmeth that this supreame and infallible iudge is the present militant Church in tymes of controuersies as is demonstrated by this his words Which amonge all the societies of men in the worlde is that blessed companie of holy ones c. Where his words societies of men and in the worlde are manifest testimonie that hee assigneth the present militant Church on earthe and no other to haue this supreame and infallible authoritie and Iudgment to decide controuersies which is alsoe proued by all the rest of the Protestant citations in this chapter hereafter And if their words were not so cleare that they cannot bee wrested otherwise yett the Question it selfe doth make it manifest for all the faithfull people that euer were and be now in many thowsands deceased out of this life cannot now be assembled in a Cowncell to giue sentence And much lesse can they that are not yett borne be so gathered together to pronownce Iudgment and yett all this belonge vnto and ar or shall bee members of the vniuersall Churche further this is conuinced by his cited words That householde of faith which cannot bee possibly ment but onely of the militant Church For in the triumphant Church seeing God in himselfe and truely and perfectly knoweinge without beleefe all sacred misteries faith as the Apostle saith is euacuated in them and turned into knowledge and as for those that ar not yett borne though hereafter in their time ordayned they at truely to beleeue yett now they neither haue faith nor knowledge of any thinge nor any other qualitie or any being at all Thirdly this is euident also in his laste words Embrace her communion followe her directions and rest in her Iudgment Which Protestants will not and cannot meane of the triumphant Churche and by no possibilitie can either bee vnderstoode or verefied of the true beleeuers to come hereafter and not yett produced into this life for this as yett haueing no essence or beeinge for themselues can haue no communion giue no directions nor pronownce Iudgment for vs now extant to embrace and followe And this is inuincibly further proued in the Arguments followeinge Therefore secondely I argue thus That which hath Authoritie in controuersies of Religion to define what is true and good to ouerrule all inferiour and particular Iudgments and bynde all men to beleeue and embrace the definitions thereof must needs bee of Infallible Iudgment and haue the supreame and highest power to commaunde and no man to disobey yt But the true Churche of Christ is such Therefore it hath Infallible Iudgment the highest power on earth and may not bee disobeyed but in all thinges to bee obeyed by all people The maior proposition is euidently true for Authoritie is to bee obeyed by all subiects otherwise it were not authoritie And there were non to commaunde non to bee obedient And definitions in matters of faithe as they must bee moste certayne vndoubted and infallible as euery article of faithe is and of necessitie must needs bee So they ar as firmely to bee beleeued and professed except wee will bee Hereticks and obstinately incur damnation The seconde proposition is thus proued by D. Couell who writeth of the Church in this Couell def of hooke pag. 30. wordes That whiâ—h by her ecclesiasticall authoritie shee shall probably thinke and define to bee true or good must in congruitie of reason ouer rule all other inferiour Iudgments whatsoeuer And to them that out of a singularitie of their owne aske vs why wee thus hange our Iudgments on the Churches sleeue wee answere with Sâ—lonion â—wo ar better then one For euen in matters of lesse moment it was neuer thought safe to neglect the Iudgment of manye and rashlie to followe the fancye and opinion of some fewe Hitherto this Protestant doctor directly proueinge the second proposition for which hee is cited which also is confirmed by the Arguments followinge Thirdly I argue thus whatsoeuer hath authoritie from Christ to approue the scriptures to bee a speciall grownde in the matter of scriptures to publishe and commaund to her children in Matters of Religion is the higest Iudge and of Infallible Iudgment But the true Churche of Christ is such Therefore it is the highest Iudge and infallible in Iudgment The Maior proposition is euidently proued and confessed before and of all men cannot bee excepted against by Protestants commonly attributeing the highest and consequently infallible Iudgement to the scriptures for if they haue their allowance and Infallibilitie soe much as belongeth vnto vs and our knowledge from the authoritie and approbation of the Churche The Church so giueing them allowance and warrant of Infallibilitie must needs bee as much or more Infallible at leaste concerninge vs in which maner wee dispute accordeinge to that Rule of Logicke Propter quod vnumquodque tale illud magis That which is the cause why any thinge is so is rather so it self Which is euident thus in this case For if the scriptures so much as appertayneth to our knowledge haue not approbation and Infallibilitie of truthe but at they at approued and published for such by the Churche This Church which so giueth them such allowance and warrant of Infallibilitie must needs likewise bee infallible which thoughe it needeth not confirmation being iustified by a Maxime in the light of nature may yett for Protestants bee further made manifest by the Protestant Author of the Assertion who to proue the ministery of
godlines and deuotion and whosoeuer hath obtayned these things cannot doubt of heauen which is onely prepared for people endued with such graces to which if wee add his excellent order of gouerment no propertie of the true Church is wantinge And yett the scruple of this Protestant Relator for those fyue things also shall be fully satisfied euen by himselfe and his fellowe Protestants that in them also as in the rest the Church of Rome mayntayneth the truthe and Protestants See part 2. cap. 9. 10. 11. 12. 13. be in error as will appeare in the seconde parte of this worke in the chapters here cited Thirdly I argue thus No Church wantinge the supreame and byndeing authoritie ouer all others which their Bishop D. Bilson D. Feild D. Morton D. Sutcliffe c. affirme to be a generall cowncell can be the true Church of Christ and consequenly because there is of necessitie one true Church that which enioyeth it is the true Church of Christ But neither any Protestant or other Church besides the Church of Rome hath or can haue this supreame byndinge authoritie Therefore that onely is the true Churche of Christ The Maior proposition for the supreame bynding authoritie to be in the true Church is euidently true otherwise no controuersie could be decided nothinge in Religion warranted for truthe nothinge condemned for Heresie For where there is no such bindeinge and commaundeinge authoritie to be obeyed or resisted there can be no truth beleeued by authoritie nor any obstinate resistance vnto it which as D. Couell Mr. Ormerod and other Protestants Couell exam pag. 202. Ormer dial 2. c. Feild pag. 228. tell vs is required to heresie Now that this supreame bindinge authoritie is onely in a generall cowncell by these Protestants is testified by D. Feild in these words The supreame and binding authoritie is onely in Bishops in a Generall Cowncell So the Protestant Bishop of Winchester D. Bilson so D. Morton D. Bilson Suruey pag. 85. Mort. part 2. apolog pag. 340. Sutcliffe against D. Kell pag. 41. 4. 102. Protest Demonstrat cap. 2. c. Sutcliffe with others The seconde proposition is euidently of late demonstrated in the booke Intituled Protestants Demonstrations where manifest proofe is made by these Protestants themselues that they ar so farr from euer haueing a Generall Cowncell of Bishops that their English Protestants neither haue nor can haue true and lawfull Bishop Preist or Minister amonge them of their creation And if by impossibilitie they could haue Bishops yett that they cannot haue any such Cowncell is wittnessed by their Relator in these words which I haue also Relation c. 47. cited before The Protestants ar seuered bandes or rather scattered troopes eache draweinge dyvers way without any meanes to pacifie their quarrells to take vp their controuersies No Prince with any preeminence of Iurisdiction aboue the rest no Patriarcke one or more to haue a common superintendance or care of their Churches for correspondencie and vnitie no ordinary way to assemble a Generall Cowncell of their parte the onely hope remayninge to asswage their contentions And in their publick glosse vppon their booke of Articles they Rog. vppon the â—ooke of Articl in praefat acknowledge this thinge so vnpossible in their Religion that they could neuer with all meanes they made bringe to passe to haue any meeting of Protestants to come to vnitie amonge themselues but euery Protestant State and Contry hath a seuerall Confession or Profession in Religion As also those seuerall Confessions witnes Where wee see that it is a thinge so vnpossible for these meÌ„ to assemble a Generall Cowncell which they teach is to consist of all Professions that they cannot doe it for their owne poorte as the words ar nor haue any other meanes amonge them of Iurisdiction to decide controuersies when contrary wise of the Romane Churche hee speaketh Relat. sup cap. 47. in this maner in the same place The other haue the Pope as a common Father Aduiser and Conduâ—â—â—â— to them all to reconcile their Iarrs to appease their displeasures to decide their difference aboue all things to drawe their Religion by consent of Cowncells to vnitie Neither can any Protestant say that this is spoken of this Relator consideringe the present states of those Churches and is onely so in that meaneinge Obiect and not absolutely and generally true for it is both absolutely and generally true Answ and euen by the nature and doctrine it self of those Religions for the Romane Church mayntayneth for the Pope and hee for himself claimeth as Successor to S. Peter Superioritie and Commaundeinge Authoritie in the whole Christian Worlde in spirituall causes which no Prince Parlament Presbitery or other Regent amonge Protestants doth out of their owne temporall confines and Gouernment as is playnely sett downe in the Relators sentence and freely acknowledged by all Protestant writers My next Argument is this That which is a congregation of faithfull men in the which the pure worde of God is preached and the Sacraments duely ministred in all thinges requisite is the true Church of Christ But the Romane Churche is such Therefore it is the true Churche of Christ The Maior proposition consisteth of the Englishe Protestants definition of true Churche sett downe in the Articles of their Religion in these words The visible Articles of Relig. art 19. Churche of Christ is a Congregation of faithfull men in the which the pure worde of God is preached and the Sacraments be duely ministred accordeinge to Christs ordinance in all those things that of necessitie ar requisite to the same The seconde proposition supposeing their former doctrine onely requireing in the true Church points of essentiall fundamentall and necessary doctrines which is also expressed in this Article Relation of Relig. cap. 48. Couell def of Hock pag. 68 is proued before and further by these Protestants Their Relator writeth in these words The Romane Church still keepeth inuiolable the fowndation of Religion D. Couell writeth thus toucheinge the mayne points of Christian truthe they of the Church of Rome constantly persist in them Their Bishop D. Doue supposeing their Religion for true which Doue persuas pag. 11. they do or should holde writeth in this maner In fundamentall points of doctrine the greatest papists in the worlde agree with vs. Concerninge Sacraments hee alloweth that accordeinge to our definition which is more limited and saict then that of Protestants There be as many as wee teache which be seuen and this shall not breede any such I arre betweene vs Doue sup pag. 27. 28. that therefore wee shoulde refuse to communicate together Which no man in conscience can say if hee supposeth vs to be in error For his owne words be these This proposition is vndoubtedly true no Heretiks nor Schismaticks ar to be communicated with all And to giue all contentment euen to those Protestants which doe not allowe their owne Articles in this doctrine of the
Whitsontide was generally receaued as a Tradition deliuered by the Apostles then the times themselues not being either commaunded or directly exemplified in scripture must also be allowed by tradition And yet the Sabboth day in the old lawe which was abrogated by this tradition of the Sonday the Lords day as hee nameth it was so expressely commaunded by scripture that in order it is the third of the ten cheife commaundements and one of the first table belongeing to the worshipp of God Therefore a Tradition so powerable as to giue a ceaseinge to the expresse writteÌ„ worde lawe and commaundement of God must needs be of equall power And the Christians feaste of Easter likewise crosseing with and euacuateing the Pascha of the lawe written and without scripture onely by the prerogatiue of Tradition cannot be inferior especially seeing as before the Quartadecâ—mans denyers thereof were condemned as Hereticks by the primatiue Church for that cause And the like reason is of the feast of Whitesontide in the Church of Christ receaued by the same Rule of Easter onely by vnwritten tradition yet clearely abolisheinge and takeinge away the written lawe and word of God in that behalf Further I argue thus whatsoeuer is not a perfect and compleate Rule and Square in matters and questions of Religion without the help and dyrection of vnwritten traditions cannot be termed an absolute Rule in this kinde But the scripture and written worde of God by these Protestants is such Therefore by them no absolute and perfect Rule in matters of faithe The Maior is euidently true in the light of nature otherwise one and the same thinge in the same respect might be absolute and not absolute perfect and not perfect and two Contradictories might be true which is vnpossible The Minor proposition is thus proued by D. Feilde who speakeing of traditions Feild l. 4. cap. 20. pag. 239. vnwritten and yet allowed by him hath these wordes The third kinde of tradition is that forme of Christian doctrine and explication of the seuerall partes thereof which the first Christians receauing of the same Apostles that deliuered to them the scriptures commended to posterities This may rightly be named a tradition for that wee neede a playne and distinct explication of many things which are somewhat obscurely conteyned in the scripture Which is sufficient proofe that tradition vnwritten is the cause why many things are beleeued by faith grownded vppon tradition not written which the scriptures could neuer warrant vs to beleeue For things obscurely handled and not playnely and distinctly explicated which as hee saith is by tradition cannot be the formall obiect of faith by any possibilitie for seeing true certayne and vndoubted Reuelation from God euen by Protestants is the formall cause of beleeueinge things obscurely conteyned or taught cannot haue this priuiledge And yet by D. Feilds wordes many thinges be in this state without the assistance of tradition and yet firmely to be beleeued Therefore not the obscuritie in scripture but to vse his wordes a playne and distinet explication of many thinges by tradition receaued by the first Christians from the Apostles commended to posterities is the formall cause and reason of beleeueinge such verities Now to drawe to an end in this question of traditions D. Feild to his fowre before acknowledged kindes of traditions The holy scriptures the Creede of the Apostles the forme Feild pag. 238. l. 4. of Christian doctrine and explication of the seuerall parts thereof which the first Christians receaueinge of the same Apostles that deliuered to them the scriptures commended to posterities and the continued Feild pag. 239. practise of such thinges as neither are conteyned in the scripture expressely nor the example of such practise expressely there deliuered thoughe the growndes reasons and causes of the necessitie of such practise be there conteyned and the benefitt or good that followeth of it hee addeth the fift kinde in these wordes The fift kinde of traditions comprehendeth Feild supr pag. 239. such obseruations as in particulare are not commaunded in scripture nor the necessitie of them from thence concluded though in generall without limitation of times and other circumstances such things be there commaunded Of this sorte many thinke the obseruation of the lent faste to be the faste of the fourthe and the sixt dayes of the weeke and some other This supposed as also the Feild pag. 242. same Protestant Doctors Rules before to know true traditions the consent and doctrine of the Churche the moste renowned for learninge the constant Testimonie of the pastors of an Apostolicke Church amonge which next to generall Feild pag. 202. Councells bynding and commaunding all the Church of Rome is especially to be obeyed reuerenced and respected as moste priuiledged from error yt must needs be euident by these Protestants that Traditions whether deliuered in scripture to be deduced from them or to be receaued without scripture are to be adiudged for the Romane Churche for that before is proued by them to be the true Church of Christ the Pope of Rome to be the supreame commaunding Ruler in it that the scriptures receaued by it are Canonicall and the vndowbted worde of God and all true and Iuridicall expositions and deductions from them are onely for the doctrine of the same Churche of Rome And so their other grounted Rules of generall Councells and Learned Fathers to be handled in the next chapters doe also teach vnto vs the same doctrines by these Protestants for by their Iudgment they may not nor can proceede in such bâ—sines but by the holy scriptures and true expositions and deductions from them allreadie proued by these Protestants for the present Roman Church Therefore I conclude this question with this Arguments following Whatsoeuer doctrines in Religion generall Councells the highest binding and commaunding Rule and authoritie ouer all Christians in the Iudgment of Protestants haue defined by the Bishops and Fathers assembled in them in matters of Religion by traditions written or vnwritten are to be receaued and embraced of all But all or the cheefest Articles in question betweene Catholicks and Protestants are directly concluded by the grounte of these Protestants by the Councells and Bishops in them assembled at Nyce the seconde the greate Laterane Florence and Constance Basile cited and allowed for generall Councells by the Protestant Bishop of Winchester D. Bilson D. Willet D. Couell M. Bils Middlet papist â—9 119. 120. 124. 125. Willet synop cont 1. q. 7. Liniban ap Parkes and others in such maner as the present Church of Rome now teacheth Therefore they ought so to be receaued and embraced of all Christians bothe propositions are graunted before by these Protestants or in these citations Therefore nothinge remayneth to be proued in this Argument And because these Protestants Parkes pag. 137. 180. Couell def of Hook pag. 21. Parkes ag lymb pag. 176. Willet Antil pag. 178. c. Abbot ag Hill pag 38. 48. 49. 51.
Iude his Epistle Iosephus Pag. 79. 80. Origen Tertullian S. Augustine Beda Procopius Gazaeus and others that Enoch did write diâ—ine things And thus they add it is probable that Noah had seene and might preserue this booke For it is not likely that so exquisite knowledge as these men had was sodenly inuented and fownd out And entreating how the booke of the battailes Pag. 306. cap. 5. §. 7. with others of holy scriptures had beene lost thus they write it seemeth probable that such a booke as this there was and that the same should now be wantinge it is not straunge seeing so many other volumes filled with diuine discourse haue perished in the longe race of time or haue beene destroyed by the ignorant and malitious heathen Magistrate For the bookes of Henoch howsoeuer they haue beene in later ages corrupted and therefore now suspected are remembred in an Epistle of Thaddaeus and cited by Origen and by Tertullian That worke also of the Patriarke Abraham of formation which others bestowe on Rabbi Achiba is no where fownde The bookes remembred by Iosua c. 10. v. 13. and in the second of Samuel c. 1. v. 18. called the booke of Iasher or Iustorum is also loste The booke of Chozai concerninge Manasse remembred in the second of Chron. 33. v. 18. and 19. of this booke also lost Hierome conceyues that the Prophet Isay was the author The same mischaunce came aswell to the story of Salomon written by Ahia Silonites as to the bookes of Nathan the Prophet and to those of Ieedo the Seer remembred in the second of Chron. c. 9. v. 29. with these haue the bookes of Shemaiah and of Iddo remembred in the second of Chron. c. 12. v. 15. perished and that of Iohn the sonne of Hanain cited in the second of Chron. c. 20. v. 34. also that of Salomons which the Hebrues write Hiscirim of 5000 verses of which that part called Canticum Canticorum onely remaineth 1. Kings 4. 32. and with this diuers other of Salomons workes haue perished as his booke of the natures of trees plants beasts fishes c. 1. Kings 4. 33. with the rest remembred by Origen Iosephus Hierome Cedrenus Ciccus Aesculanus Picus Mirandula and others Of Pag. 307. these and other bookes many were consumed with the same fyer wherewith Nebuchadnessar burnt the temple of Hierusalem Hitherto this Protestant discourse of the necessitie of vnwritten traditions not onely before the scriptures were written but after so many bookes of holy scriptures dictated by the holy Ghost hauing vtterly perished Except wee will say which God forbid that God reuealed and published in holy scriptures so many needles and fruitelesse things or els so many necessary and diuine Reuelations haue alltogether beene loste and concealed from those that should beleeue and keepe them CHAPTER VIII WHERE THE HIGHEST supreame Iudiciall definitiue authoritie of generall Councells is both proued to be such by these Protestants To binde all Christians in matters of Religion to approue the doctrine of the Church of Rome and condemne protestancie THE next Question is concerninge generall Councells of what authoritie and commaunde they are in controuersies of Religion and whether the Doctrine of the present Churche of Rome or that of English Protestants is proued and confirmed by them in the sentence of these Protestants themselues Toucheinge their power and commaunding authoritie in these causes I argue thus Whatsoeuer in controuersies of Religion is the highest Iudge the onely remedie to redresse errors hath soueraigne authoritie is aboue others to be appealed vnto hath authoritie to interprete scriptures and to supresse all them that gaynesay such interpretation and subiect euery man disobeyeing suche determinations to excommunication and Censures of like Nature and aboue all other Iudgments is moste to be reuerenced and respected in the opinion of Protestants must also by them be allowed for the supreame highest and laste not to be appealed from Iudgment in this world in such questions But by the testimonie of these Englishe Protestants a generall Councell is of these preeminences in these matters Therefore by them the supreame moste bynding vncontroleable and Iudgment not to be appealed from or denyed by any The Maior proposition is euidently true for that which is supreame and highest cannot be Inferior vnto any neither that which hath commaunde and authoritie ouer all can possibly be vnder the controlement and correction of any none being left to be superior vnto it The Minor is proued by these Bilson Suru pag. 82. Morton part 2. Apol. pag. 340. l. 4. cap. 18. Relat. cap. 47. Protestants following The Protestant Bishop of Winchester D. Bilson hath these words The authoritie of generall Councells is moste holsome in the Church and hee citeth S. Augustine to that purpose D. Morton writeth thus Concilium publicum est summus Iudex a generall Councell is highest Iudge The Protestant Relator of Religion nameth it the onely remedie in such times of controuersies D. Sutcliffe hath Sutcliffe subu pag. 119. Sutcl ag D. Kell pag. 41. 42. 102. these wordes generall Councells haue soueraigne authoritie in externall gouernment And thus againe False it is that wee will admitt no Iudge but scriptures for wee appeale still to a lawfull genenerall Councell Wee holde all the Christian faith explaned in the sixe generall Councells D. Feild hath written thus Bishops assembled in a generall Feild pag. 228. Councell haue authoritie to Interprete scriptures and by their authoritie to suppresse all them that gaynesay such Interpretation and subiect euery man that shall disobey such determinations as they consent vppon to excommunication and censures of like nature And Feild l. 4. cap. 5. pag. 202. as before is cited alloweth this sentence Wee must reuerence and respect the authoritie of all Catholicke Doctors whose doctrine and writings the Church alloweth wee must more regarde the authoritie of Catholicke Bishops more then these the authoritie of the Apostolicke Churches amongst them more especially the Church of Rome of a generall Councell more then all these Now to proue that generall Councells thus allowed by these Protestants for the highest and irreuocable Iudgment cannot by their owne doctrine proue their Religion to be true and so consequently no Inferior authoritie Iustifie their cause I argue in this maner whosoeuer by publicke decree and constitution doe condemne generall Councelle of error and to be a fallible and deceatefull Rule in Matters of Religion and haue no other meanes to finde the truth cannot pretend their Religion to be infallibly true as matters of faith and reuealed of God are by such testimonies But the English Protestants are in this condition concerninge generall Councells Therefore their Religion neither is nor can by their owne proceedings be warranted and proued by them to be true The Maior proposition is euident for no Iudgment erroneous and fallible can possibly make any matter or question free from error and infallible otherwise a thinge might be effected and
caused without a cause The Minor proposition is manifestly proued by these Protestants in this order for they haue before condemned all other Rules which they haue of error as their parlement Kings Censure and all priuate Interpretations and made them subiect and controleable by generall Councells as hauing authoritie ouer all parsons D. Feilds wordes of allowance after hee had with others graunted generall Councells to be supreame bynding and commaunding all be these Wee must obey without scrupulous questioninge with all modestie of Feild pag. 202. minde and reuerence of bodye with all good allowance acceptation and repose in the wordes of them that teach vs vnlesse they teach vs any thinge which the authoritie of the higher and superior controlleth Immediately before hee had allowed the supreame and highest Iudgment to generall Councells and the next to the Pope and Church of Rome Then Protestants teacheing contrarie to superior and higher authoritie in the Pope are to be condemned by him But notwithstanding all this to make their cause desolate and demonstrate that their Religion hath no warrant of truth and Infallibilitie at all Thus they write of this highest Rule of generall Councells euen in their publick Articles of Religion Articles of Relig. art 21. generall Councells may erre and sometime haue erred euen in things pertayninge vnto God Wherefore things ordeyned by them as necessarie to saluation haue neither strength nor authoritie vnlesse it may be declared that they be taken out of holy scripture Therefore how truely or certainely soeuer generall Councells make decrees and definitions in matters of faith they giue no validitie to Protestant Religion if in themselues they should approue it for by their cited Article their ordination hath neither strength nor authoritie as it is the decree of the generall Councells but as it may be declared by a priuate Protestant writer Prince Parlament or Conuocation in their conceipt to be taken out of scripture and yet before they haue tolde vs a generall Councell commaundeth all all must submitt themselues vnto it and all other their Rules be erroneous and deceatefull Therefore by these Protestants neither generall Councell nor any other Rule assigned by them can by any possibilitie proue their Religion true Further I argue thus No societie people or professors of Religion which by their owne confession neither haue nor by their proceedings can hereafter haue or haue heretofore had any generall Councell or meanes to assemble and call it can in reason pretend it for their cause But the state of Protestants by their owne confession is such Therefore generall Councells cannot be pretended for them The Maior proposition is euidently true for esse and beinge must needs in all things goe before operari and workeinge by them For as by nature nothinge can be made of nothinge so that which wanteth being and is not can produce nothinge The Minor proposition is likewise manifestly true for neuer any Protestant nor altogether so much as clayme authoritie or Iurisdiction in this matter none amonge them pretending it further then their owne particular temporall dominions which all vnited together neuer like to be are farre to shorte and vnequall to make a Councell generall which they say excludeth none especially of the greate patriarkes of Rome Constantinople Alexandria and Antioche not one of them being for them but all with their whole precincts limitts subiects and ditions against them by their owne confession To this I add the Censure of their owne Protestant Relator in these wordes The Protestants Relation of Religion cap. 47. are seuered bandes or rather scattered troopes each drawing diuers way without any meanes to pacific their quarrells to take vpp their controuersies No Prince with any preeminence of Iurisdiction aboue the rest no Patriarke one or more to haue a Common superintendance of care of their Churches for correspondencie and vnitie no ordinary way to assemble a generall Councell of their part the onely hope remayninge euer to assuage their contentions And yet if they could haue meanes for such a meeteing of Protestants so few in number and weake in Iurisdiction by their owne graunte in regard of Catholicks and other Christian Kingdomes and prouinces different to them in Religion this would be farre from the leaste shewe and name of an vniuersall and generall Councell such as they allowe to Iudge and sentence in this busines Neither can these men now deny the necessitie of generall Councells hauing so much allowed them for supreame sentencer before and appealed to a generall Councell to be assembled Neither may they compare their so desolate estate with the primatiue Church of the first three hundred yeares for themselues haue graunted before that a supreame and commaunding binding power ouer all was not onely claymed but lawfully and iuridically exercised and executed by the Popes of Rome in those times in all partes of the Christian world and both power and authoritie to approue and reproue Councells was belongeing vnto them by publickly receaued Canon in those dayes And herevppon I argue in this maner that generall Councells are for the doctrine of the Church of Rome Whatsoeuer Church in the primatiue time of Christianitie was endowed with such priuiledges that euery thinge was voide that was done without the consent of the Bishop and Ruler of it and no Councell could be called without his allowance and at this present hath by the graunte of Protestants a common Father aduiser and conductor to end Iarrs displeasures differences to keepe Religion in vnitie by Councells when no other Church enioyeth these immunities must needs in all reason be sayde to be warranted and defended by generall Councells But the Church of Rome is by the graunte of Protestants in this Condition Therefore warranted and defended by generall Councells The first proposition is euidently true for hee that from the begynning had these prerogatiues to approue or disproue Confirme or inualidate Councells cannot be conceaued to haue ratified or confirmed any thinge against the immunities and Common receaued doctrine of that Church so exalted dignified and priuiledged aboue all others of the whole Christian worlde and against his owne supreame and eminent Authoritie The Minor proposition is thus proued first D. Couell sheweth that an hundred yeares before the Nycene Councell in the yeare of our Lorde 2â—5 when there was no Emperour Christian to call Councells as Protestants would pâ—rsuade the world they did and should the Pope of Rome had this prerogatiue to call Councells Therefore from the begynninge by preeminence of his See seing there had not beene either generall Councell or Emperour to giue it vnto him His wordes be these The synode of Rome called Couell ag the plea of the Innoc. pag. 110. by Cornelius Pope of Rome against Nonatus consisted of threescore Bishops and many others of the cleargie Where wee see Heresie condemned and â—â— that scarcetie of Bishops in those first dayes of Christianitie so greate in Councell assembled by the Popes authoritie
chosen him that Act. 15. 7. from his mouth they might heare the Ghospell as himself alledgeth and that hee here fownded Churches and ordayned preists and deacons which is reported by Simon Metaphrastes out of the Greeke Metaphrast Centur. 1. part 7. dist 8. Antiquities and Guilielmus Eisingrenius in the first of his Centurie whoe saith that Peter was here in Neroes time Therefore if the Antiquities of the gretians and Aduersaries to the Romaue See giue this testimone vnto it wee need not be scrupulous to receaue it especially when these Protestant Bishops with their Pantaleon giue creditt to this authoritie of S. Peter ouer this kingedome in these wordes Much about these times as Beatus Rhenanus Theat sup pag. 204. n. 9. cap. 9. in his Historie of Germanie Pantaleon and others doe reporte one Suetonius a noble mans sonne in Britaine conuerted to the faith by the first planters of the Ghospell in this Iland and after his baptisme called Beatus was sent by the brethren from hence vnto Rome to be better iustructed and further directed by Saint Peter himself Therefore a dependance of this kingedome from S. Peter and the Church of Rome in spirituall things from the begynninge of Christianitie is to be allowed Which they further confirme in their historie of Kinge Luâ—ius sendeinge to Pope Eleutherius at Rome about the Conuersion of this Kingedome and his sendeing hither Faganus and Damianus two famous Thea of G. Br. pag. 206. n. 18. l. 6. cap. 9. Clerkes to that purpose of whome they write in this maner These together both preached and baptized amongst the Britaines whereby many dayly were drawne to the faith And as a worthie Dicetus Deane of London a manuscript in the Kings library ad An. 178. and auntient historian saith the Temples which had beene fownded to the honor of their many Gods were then dedicated to the one and onely true God for there were in Britaine eight and twentie Flamins and three Archflamins in stead of which so many Bishops and Archbishops were appointed vnder the Archbishop of London were the prouinces of Loegria and Cornubia vnder Yorke Deira and Saint Dauids in Wales Albania vnder vrbs begionum Cambria by which meanes this happie Kingedome vnder that godly Kinge was nobly beatified with so many cathedrall Churches and Christian Bishops Sees before any other Kingedome of the world Now because these Protestants haue tolde vs before that to ordaine Bishops and teachers and to fownde Churches is an Argument of supreamacie seing all Bishops of this Kingedome were ordayned Sutcliff ag Kâ—ll pag 105. their Sees designed and Churches fownded by Eleutherius Pope of Rome and his authoritie in those which he sent hither with that power Faganus and Damianus all spirituall and ecclesiasticall Iâ—risdiction of that primatiue Church in this Kingedome of necessitie was deriued from the Church of Rome For although Mr Francis Mason in his new defence of the English Ministery Mason of the consecration c. pag. 52. would attribute greate priuiledge to Eluanuâ— and Meduinus whome as hee with his Bishops say Kinge Lucius sent to Pope Eleutherius at Rome about the conuersion of this nation standeinge vppon a Reporte in these wordes Iohn Capgraue reporteth that Eleutherius made Eluanus Bishop of Britaine and Meduinus a Doctour to preach the faith of Christ throughe the whole Iland Yett hee must needs graunt that both Order and Iurisdiction Episcopall came into and was preserued in this Kingedome from the Pope of Rome For first hee writeth of Kinge Lucius in this maner The Kinge wrote to Eleutherius desireing that by his commaundement hee might be made a Mason sup cap. 3. §. 2. Christian Secondly hee proueth Kinge Lucius had but a part of this Kingedome but the Pagan Emperors Marcus Antonius Verus and Aurelius Commodus his brother were cheife vnto Beda l. 1. histor cap. 4. the wall of seperation and Lucius was tributary vnto them Thus hee writeth of Kinge Lucius Hee had seene Christians reproched by the Pagans as infamous parsons and dispitefully Mason l. 2. pag. 52. cap. 3. §. 1. handled by the Romans that were in authoritie Therfore the Pagan Romans then were in authoritie Thirdly his owne words before That Eleutherius made Eluanus Bishop of Britaine and Meduinus a Doctor to preach the faith of Christ through the whole Iland ar cleare for Eleutherius the Pope his authoritie vniuersally ouer all for Kinge Lucius was but a tributary Kinge for one parcell of this Iland and the Romans themselues had but part Yett the Iurisdiction was giuen as before through the whole Iland Mr. Masons words be these The Romans had spred their golden Eagle ouer a greate part of the Iland The Emperor Hadrian had made a wall fourescore miles longe Antonius Pius had made an other to diuide the Romans from the Brittans and all that liued within this wall were tributary to the Romans of which number Kinge Lucius is said to be Therefore Lucius being but one of that number of tributaryes for a part of the Romans part had neither spirituall nor temporall Iurisdiction any further much lesse ouer all His words of this whole Iland ar these Yorke London Caerlegion in these three noble citties Mason sup l. 2. cap. 3. pag. 54. were the seates of the Archflamynes so there were 28. Flamynes and three Archflamynes in steade of which so many Bishops and Archbishops were appointed Therefore seing the Romans themselues had but a part of Brittaine and Lucius but a tributary part of that part and these men assuer vs that so many were assigned Bishops and Archbishoppes with their seuerall Sees and Iurisdictions ouer all this Iland comprehendeing both England conteined in the names Loegria Stowe Annal 12. cap. 1. and others and Cornubia vnto Humber the North and Scotland in Deira and Albania and Wales in Cambria as our Historians tell vs it followeth by vndeniable consequence that all spirituall Iurisdiction and authoritie in all this land now termed greate Brittaine was deduced brought in and continued from and vnder the Pope of Rome And that neither Kinge Lucius or any his successor did or in iustice could clayme any supreamacie in such causes For none of them vntill our Kinge Iames was quietly possessed of them all and yett one and the same spirituall Iurisdiction ruled in all these Kingedomes of England Scotland and Ireland Ireland subiect to Canterbury and Scotland to Yorke and all to the Pope as these Protestants acknowledge vntill late yares Therefore ridiculous it is for the Theater Protestants to giue such supreamacie to Kings because as they say Pope Eleutherius in his epistle to Kinge Lucius calleth him the vicar of God in his Kingedome for by that Kinde of reasoninge euery vicar in his parish being so called might clayme such supreamacy And the Presbytery must needs be obeyed of all But if wee may beleeue these men that the lawes of S. Edward doe warrant S. Eleutherius
thinke be plurall That whosoeuer by their Interpretations should allowe such absurdities cannot haue the true interpretation of scriptures Now the Minor is easely proued by him also for all men are bownde to obey lawfull superioritie and authoritie such as hee saith a generall Councell hath ouer all Christians in these cases his wordes before cited be these They that haue supreame Feild l. 4. â— 16. pag. 228. power that is the Bishops assembled in a generall Councell may interpret the scripture and by their authoritie suppresse all them that shall gaynesay such Interpretations and subiect euery man that shall disobey such determination as they consent vppon to excommunication and Censures of like nature Wherefore seing generall Councells haue this bindeing and commaundeing power ouer all men by these Protestants and yet by their Article before may erre and haue Art 21. sup erred euen in things pertayning vnto God the whole Christian worlde with so many absurdities may be in this damnable error the Church might cease not be Catholicke Christ Feild pag. 203. should be without a Church which D. Feild before esteemeth greate absurdities Againe thus I argue They which straungely peruert bely depraue abuse and falsefye holy scriptures cannot be thought to be true interpreters of them But M. Parkes so testifieth of our Parkes ag lymbom def of the 1. 2. 3. testim English Protestants Therefore they cannot be thought to be true Interpreters of them Notheing remaineth in this Argument to be proued Further I argue thus No Interpreters or expositors of scripture whose Interpretations be partiall vntrue seditious sauoureing of Treason poysen the Ghospell c. are to be Iudged true and Iuridicall But the English Protestants hy their owne testimonyes be such Therefore not to be iudged true and iuridicall interpreters The Maior is true and euident And the Minor thus proued first by the Protestant Confer at Hampt pag. 47. conference in these wordes The notes annexed to the Geneua translation some are very partiall vntrue seditious and sauoureing toâ— much of daungerous and trayterous conceits Yet these were allowed and published as publicke and approued interpretations An other Protestant writeth in this maner The Bishops Aduerment An. 1604. notes betray our Lord and Redeemer and befoole the rocke of saluation they are the verie poyson to all the Ghospell M. Ormerod writeth thus of his fellowe Ormer pict purit q. 4. Protestants They fill the margents of their bookes full of places of scripture in a wronge sense that by this meanes they might more easely deceaue the simple people They neither care for Maior Minor nor Conclusion so they may say some thinge They point their margents with shamefull abuseing of scripture To these I might add more arguments as that by their owne testimonies they are Hereticks Scismaticks haue no ttue Churche no true Religion and the like as amonge other reasons from themselues why Catholiks may not communicate with them in spirituall and religeous affayres is proued in a late treatise against them I will therefore passe them ouer as allready proued CHAPTER VII WHEREIN BY THESE PROtestants is proued that vnwritten traditions lawfully proued are the word of God equally as the holy scriptures That many such are and all confirme the doctrine of the Church of Rome and condemne Protestants Religion AFTER this entreateinge of holy scriptures the written worde of God lett vs come to that parte of his sacred worde delyuered by traditions and vnwritten verities preserued and proposed to faithfull Christians by the holy spouse and Church of Christ whose Iudgment Rule and direction is so dignified aboue all Inferiour Iudgments by these Protestants before Concerninge the validitie and authoritie of truely proued traditions I argue thus All Rules Groundes and Authorities in matters of Religion that are equall with holy scriptures in the Iudgment of Protestants the highest Rule in such causes are â—eghely to be reuerenced and obeyed of all Christians But the holy traditions and vnwritten verities deliuered by Christ and Apostles being lawfully proued are of this nature Therefore to be reuerenced embraced and receaued The Maior proposition is euidently true for where there is absolute equalitie there is not inferioritie but paritie as is manifest in all equalities The Minor is thus proued in this maner first M. Wotton speakeing of such hath these Wotton def of Perk. pag. 405. pag. 436. supr words out of all question wee are bounde to keepe them and telleth vs that M. Perkins was of the same opinion D. Feild speaketh thus concerninge traditions In this question by tradition wee vnderstand such partes of Christian doctrine or Feild pag. 238. l. 4. cap. 20. discipline as were not written by them by whomâ— they were first deliuered For thus our Aduersaries vnderstand traditions which they diuide into diuers kindes First in respect of the authors so makeing them of three sortes Diuine Apostolicall and Ecclesiasticall Secondly in respect of the matter they concerne in which respect they make them to be of two sortes for either they concerne matters of faiâ—he or matters of manners and these later againe either temporall or perpetuall vniuersall or particular All these in their seuerall kindes they make equall with the words precepts and doctrines of Christ the Apostles and pastors of the Church left vnto vs in writeinge Neither is there any reason why they should not so doe if they could proue any such vnwritten verities For it is not the writeing that giueth things their authoritie but the worthe and credit of him that deliuereth them though by worde and lyuely voyce onely Thus the authoritie of Traditions is iustified by Protestants to be equall with the scriptures if they can be proued Now because Protestants mayntayneinge the sufficiencie of scripture for matters of faith deny traditions of that nature I argue in this maner All Articles and matters of faith are in Protestants Iudgment proued and deliuered to vs by tradition Therefore some articles and matters of faith are in their Iudgment or so must be graunted to be deliuered by tradition The consequence is euident for euery generall proposition includeth the particular The Antecedent is thus proued by them Whosoeuer doe graunte those things which by them conteyne all matters and Articles of faith to be delyuered by tradition must needs allowe traditions in matters of faith But these Protestants doe so Therefore they must allowe such traditions The Maior is euident for whatsoeuer conteineth all excludeth none and so comprehending all comprehendeth also some and the parts of that all The Minor is likewise proued in this maner supposeing the Common opinion of these Protestants set downe in the sixt Article of their Religion Articl of Relig. art 6. in these wordes Holy scripture conteyneth all things necessarie to saluation so that whatsoeuer iâ— not reade thâ—rein nor may be proued thereby is not to be required of any man that it should be beleeued as an Article of the
of D. Gâ—orge Abbot sup pag. 48. 52. Constance before by him and others generall did define Wickliffe to be an Hereticke Also Pope Iohn the 23 in a generall Councell at Rome did condemne him for an Hereticke Then by this graunt The protestancie of England being the same as these Protestants tell vs which was taught be Iohn Wickliffe and by these Councells generall by their owne assertions condemned for Heresie must needs be Heresie And the contrarie doctrine of the Church of Rome orthodoxall and Catholicke otherwise no doctrine euer at any time was or can be hereafter lawfully condemned for Heresie or iuridically approued and allowed for true and Catholicke For by their owne Censure the highest Iudgment in the Church generall Councells haue thus defined and by their doctrine before of the power of generall Councells bownde all Christians vnder penaltie of eternall damnation so to beleeue in these questions And allthough the generall Councells of the primatiue Church were assembled about other Heresies The Catholicke doctrine of these points now impugned by Protestants then generally receaued and not doubted of as will manifestly appeare in the Chapter of Holy Fathers and Doctors of the primatiue Church yet because the first fower generall Councells are by name receaued and authorized by Parlament both by Queene Elizabeth and our Statut. 1. Eliz. 1. Iacob c. Sutcliffe ag D. Kell pag. 102. present Soueraigne And D. Sutcliffe for Protestants hath answeared thus before wee hold all the Christian faithe explaned in the sixe generall Councells Then seing the first sixe haue gott this greate papall approbation first concerninge the first generall Councell of Nice all though Vitus and Vincentius were presidents there for the Pope of Rome yet it was further confirmed by that Apostolicke Conc. Rom. tom 1. concil See in these words Whatsoeuer is constituted in Nyce of Bithinia to the strength of our holy Mother the Catholicke Church by 318 Preists wee confirme with our mouth Wee anathematize all them that shall dare to dissolue the definition of the holy and greate Councell gathered together at Nyce The third Canon of that holy Councell Conc. 1. Nicen can 3. defineth thus Omnibus modis Interdixit sancta Synodus c. The holy Councell hath wholly forbidden that it shall be lawfull neither for Bishop Preist nor Protest Booke of makeing and Order Bish. Preists c. An 3. Edw. 6. 1. El. 1. Iacob can Iacob can 7. can 8. Socr. 1. c. 8. Sozom. Deacon nor any other of the Cleargie to haue with him any straunge woman except perhaps mother or Sister or Grandmother c. Where there be more Orders of the Cleargie then Bishops Preists and Deacons onely allowed with them and none of these to haue any other woman or wife but to lyue in chastitie Their Answeare that Paphnutius persuaded the Councell that wiues maryed before orders might be kept out of Socrates and Sozomen is directly against the words of the Councell l. 1. c. 22. Epip in Compend Basil epist 17. in addit Hier. in vigilant epist 50. ad Pammach cone Carthag 2. can 2. concil 6. generca 2. in Trull before cited against S. Epiphanius that glorious Saint and Father of the Greeke Church S. Basile also S. Hierome c. the second Carthagenian Councell confirmed in the sixt generall Councell allowed by D. Sutcliffe defineing thus Apostoli docuerunt ipsa seruauit antiquitas c. The Apostles taught and antiquitie it self obserued that Bishops Preists and Deacons and those that handle Sacraments should be keepers of Chastitie and abstayne from wiues And yet these Protestants vtterly deny the opinion of Paphnutius himself as they themselues cite hym for they Marry after Orders which they confesse both Paphnutius and the first Nicen Councell denyed to be lawfull together with Socrates Sozomenus and all Greeke authoritie and practice In the fourtenth Canon of that first generall Councell the sacrifice of Masse and Christs reall presence in the blessed Sacrament of the altare are taught in these Concil Nicen 1. can 14. words This neither the Rule nor custome hath deliuered that they which haue not power to offer sacrifice should giue the bodie of Christ to them that offer it vp The sixt canon deliuereth by their Concil 1. Nicen. can 6. owne Interpretation that the Pope of Rome is supreame heade of the Church of England and all others in this part of the world And in truthe of the whole Iohn Speed in Theatr. pag. â—06 concil Sardicen can 3. 4. 7. c. Theodoret. l 2. hist c. 8 hist trip l. 4. c. 24. 2â— 15. 16. Conc. Constantinopol 2. gener can 2. Can. 5. Christian worlde as is declared in the greate Sardican Councell generall and otherwise binding this Kingdome by our Bishops presence and assent there by our Protestant Theater where Appeales be graunted to the Pope from any Bishops or Councells themselues And the second generall Councell held at Constantinople maketh manifest that the Nicen Councell prescribed no limits to the Pope of Rome but to other Patriarkes and plainely deciareth Episcopuin Romanum habere primatum That the Bishop of Rome is supreame And by denying this to haue beene the decree of the Nicen Councell they proue the Popes supreamacie from the beginninge For Socrates Socrates in histor tripart lib. 4. cap. 9. writeing how the Antiochian Councell kept within twentie yeares of that of Nyce Was reiected because not approued by the See of Rome writeth thus Cum vtique Regula eâ—clesiastica iubeat non oportere praeter sententiam Romani pontifiâ—is Con ilia celebrare The ecclesiasticall Rule commaundeth that Councells be not called without the consent of the Pope of Rome Therefore their Bishop Bilson writeth thus The Canon Bilson true diff pag. 67 pag. 66. sup of the primatiue Church forbad any Councell to be called without the Bishop of Rome his consent The canon of the primatiue Church made euery thinge voide that was done without the Bishop of Rome Then what may wee thinke of the Protestants doeings in England where his Authoritie Nicephor Calix histecel in concil Ephes Prosper in Chron. An. 431. is so dispised In the third generall Councell at Ephesus the then Pope of Rome Celestiâ—â—â— constituted Cyrillus Patriarke of Alexandria to be president for him In the fourth generall Councell at Caleedon the cause of the Popes supreamacie is so cleare that D. Downame denieth not but it attributed Downam l. 1. Antichrist c. 3. pag. 36. concil Calcedon sess 8. to the Pope of Rome to be heade of the Churche In that Councell in the 8. session is thus registred Omnes Episcopi clamauerunt c. All the Bishops cryed out next vnto God Leo then Pope of Rome hath Iudged And the Pope himself not being present in that Councell his legates gaue sentence against Dioscorus The wordes of the Councell be these Et cum Concil Calced Act. 1. 2.
triall of Doctrine is not to be fetched from the opinions and examples of men And agayne It may not seeme straunge if superstition were crept into the Church before Constantines time M. Ormerod scoffeth Ormerod pict pag. 78. at the authoritie and testimonie of S. Anacletus Pope of Rome that liued in the Apostles time and was a glorious Martyr for Christ because hee proueth the supreamacie Middleton papistem pag. 200. of the See of Rome from the graunt of our Sauiour M. Middleton doth the like by Papias lyueing with the Apostles for the same doctrine M. Hull condemneth for like causes allmoste all the blessed Popes Hull Rom. pol. and Martyrs Bishops of Rome from S. Peter the Apostle with in the first foure hundred yeares as shall be cited hereafter D. Couell before hath stiled S. Augustine with Part. 2. cap. Ceremonies Wotton def of perk pag. 8. pag. 17. 9. 88. the greatest commendation of learninge yet M. Wotton writeth Wee neede not feare S. Augustine though against vs. Eusebius is to be reprehended There was want of modestie and truthe also in the treatise of Hierome against Vigilantius The auntieÌ„t Fathers spake more like philosophers then dyuines It is more then I knowe that Gregory is a Sainct The Author of the Epistle to the Philippians attributed to S. Ignatius is an vnfitt Iudge in Wotton sup pag. 118. 224. 422. 440. 462. controuersies of diuinitie Tertullians wittnesse is of small authoritie Damascen is not greately to be respected Oâ—igen is generally condemned Ignatius epistle to the Romanes approued by S. Hierome and Protestants also is a counterfaite Ignatius for Pag. 340 Pag. 387. Pag. 467. Pag. 494. Pag. 495. teaching meritt of good workes Ciprian is toe farre caryed away since hee ascribeth to almes daes the purgeing of sinne Irenaus Iudgement is little to be respected Tertullians testimonie is not worthe answeareinge Tertullian and Origen may be ioyned together Chrisostoms Rhetoricke is better then his Pag. 499. Logicke Hieroms authoritie in case of single life is not murch worth Those Christian Fathers which condemned Pag. 500. Iouinian as S. Augustine Ambrose Hierome c. delt vnchristianly with him The Pag. 519. Pag. 520. authoritie of the auntient writers Athanasius Augustine Hierome concludeinge a worke of perfection from those wordes of Christ goe sell all c. is Pag. 543. not to be admitted The authoritie of Clement of Alexandria and Augustine with the schoole Doctors is inferior to the Iewes Origen and Theodoret whome before hee preferreth before S. Pag. 545. 546. 584. 594. Augustine ouerthrowe their owne distinction Lactantius though hee were an auntient Christian yett in his verses of worshipping the Crosse hee sheweth himself liker a light Poet then a graue writer And as hee hath vsed all the learned Fathers of the primatiue Churche for teacheing the doctrine of the present Church of Rome so he exclameth as barbarously and vndutifully against all Christian Kings of this and other nations for the same cause his wordes be these The Wotton def of perk pag. 53. Ormer pict pag. 44. Kings of England and Scottland c. were Sathanes Souldiers when they were of the Popes Religion M. Ormerod disalloweth S. Leo because hee taught that God assisted the See of Rome in decres For the like reason D. Downame reiected the authoritie of many holy Popes and Martyrs of that Church in her best dayes when it was a Rule to all accordinge to his Maiesties Censure Down lib. 1. Antichr cap. 3. pag. 35. 36. because to vse his wordes Diuers Bishops of Rome before the time of Socrates the Historian contented to haue the primacie ouer all other Churches and that is the cheife scope of many of their epistles decretall Yet this was as our Kinge Conference at Hampt pag. 75. Perk. problem pag. 4. hath told vs when it was a Rule to all and when no man might seperate himself from the doctrine of that Churche M. Perkins hath written thus The Fathers haue spoken many things incommodiously of holy thinges The auncient Fathers did Pag. 93. 94. Pag. 105. Pag. 184. synne in the Inuocation of Saincts yea were guiltie of sacriledge such were Paulinus Fortunatus S. Leo S. Ephrem S. Fulgentius Petrus Damianus Prosper The auncient Fathers sometimes speake inconueniently of the Article of Iustification Some of the auntient Fathers as Tertullian and Cyprian are Montanists or at the leaste doe erre filthely for making Confirmation a Sacrament D. Sutcliffe Sutel subu pag. 5. Pag. 8. Pag. 9. Whoe before made so much shewe of reuerence to the Fathers writeth thus Metaphrastes is a lyeinge pedant writeinge more lyes then leaues Bede reporteth to many thinges by heareasy Ado is a fabulous writer The Historie of Kinge Lucius his conuersion testified by so many authorities Pag. 19. May well be parogoned with the tales of Kinge Arthure Sir Tristram and Lancelot Duâ—acke The Brittaynes haue cause to detest the memorie of Augustine That holy Sainct syrnamed the Apostle of our nation for conuertinge iâ— M. Ormerod is not onely at defiance with Ormer paganop pag. 44. all Fathers for teaching that Christ descended to comforte the Patriarkes and Fathers deade before him but compareth the Article and beleefe of Christs descending into Hell for such purpose to the fable of Hercules fayned to goe thither and fetche from thence Theseus Peâ—ithous and Cerberus the greate dogge of Hell with three heades as the poets Imagine M. Middleton Middleton papistom pag. 40. writeth thus The credit of men is but a sandy foundatiâ—n to builde vpon Meaninge the holy primatiue Fathers of the Church and scoffingly telling that greate Sainct and Pag. 27. Doctor S. Epiphanius that hee loste the booke of Pag. 45. the Apostles Constitutions out of his bosome which hee cited Haeres 45. hee addeth of him thus I must craue leaue to say of Epiphanius many assertions hee counted for Heresies which were not Heresies many assertions hee counted not Heresies which are Heresies And all this because hee condemneth diuers Protestant opinions of Heresie and iustifieth the doctrine of the Church of Rome against them Against S. Middleton sup pag. 49. Dionysius the Areopagite for teaching prayer for the deade hee scoffeth in this maner Denys his aunsweare is shortheeld readie to fall backe When S. Ambrose approueth Christs reall presence in the blessed Sacrament and Transsubstantiation hee writeth of him thus Pag. 61. Pag. 64. hee is gultie of presumptuous and desperate blasphemye At S. Chrisostome hee scoffeth and teacheth him how hee should speake because hee teacheth the doctrine of prayer for the deade And vseth this mocke against him callinge Pag. 66. sup it an apostolicall Tradition well might Chrysostome say the Apostles knew what profite redownded to the deade by prayer for them for himself knew not And thus in generall The Fathers sometime went beyonde the boundes of sobrietie in the doctrine Middlet sup Pag.
will The Maior is euident by Protestants graunteing such freedome to make free will The Minor is proued by D. Couell Couell def of Hooker pag. 35. writing thus Notwithstanding all the wownds given to humane nature by the fall of Adam Ignorance Malice Concupiscence and Infirmitie â—et the will is free from necessitie and coaction though not from miserye and infirmitie where hee doth moste playnely teache a freedome of the will from syn for where no necessitie and coaction is there must needs be libertie and freedome and in the will freedome in it and free will And to make Protestants agree with the recited Councell of Trent in this matter thus hee speaketh againe in their name In supernaturall thingâ— wee say the Couell sup pag. 37. will of man hath not obtayned grace by freedome but freedome by grace Meaneing that by the grace of Christ man is made free to doe all duties in supernaturall and religeous affaires of themselues aboue the naturall power before it is assisted by spirituall and supernaturall help and grace And concerning the naturall power it self before the comming of grace hee speaketh in this maner There is in the will of man naturally that freedome whereby it is apt to take or refuse any particular Couell sup obiect whatsoeuer beinge presented vnto it And frome hence I argue further in this order That without which mans actions are neyther good nor euill must needs be graunted But free will in man is such Therefore it must needs be graunted The Maior is euident for if mens actions were neyther good nor euill there could be no reward for vertue because nothing should be vertue where nothinge is good nor punishment for syn because nothing could be syn where nothing could be euill The Minor is proued by D. Couell who ascribeth to this freedome of mans will the goodnes and malice of humane actions as if hee would say if man had not freedome and libertie of will his Actions could not be praysed for good nor condemned for euill his words be these All the vnforced Actions of Couell sup def of Hooker pag 49. 50. men are voluntarie and all voluntary actions tending to their end haue choice and all choice presupposeth the knowledge of some cause wherefore wee make it And therefore it is no absurditie to thinke that all Actions of men endued with the vse of reason are generally either good or euill Where wee may see what a creature man is made by them that deny free will vnto him that euen in Protestants Iudgments by that denyall not onely his actions as before be neither vice or vertue and himself thereby depriued of the power of choice and election is denyed to be a reasonable creature and proued by their owne deductions to be a beaste and wholly mortall Againe I argue thus All that graunt and acknowledge the truthe of the doctrine of the schoolemen and of the Church of Rome in this poynt and further that man hath libertie to vertue and vice must needs graunt free will in man But these English Protestant writers following graunt these things Therefore they must graunt free will in man The Maior is both too manifest and copious The Minor is proued by these Protestant citations D. Couell writing of Couell def of Hooker pag. 34. the fall of man in Adam setteth downe his opinion in this oâ—der Wee must needs confesse that by syn hee hath loste much who is now able to comprehend all that hee should But wee dare not affirme that hee hath loste all who euen in this blindenes is able to see some thinge and in this weakenes stronge enough without the light of supernaturall iustifyeing grace to treade out those pathes of morall vertues which haue not onely greate vse in humane societie but are also not altogether of a nature oppositely different from mans saluation And further thus hee writeth Though syn hath giuen as the Couell sup pag. 35. scholemen obserue foure wownds vnto our nature Ignorance Malice Concupiscence and Infirmitie the first in the vnderstanding the second in the will the thirde in our desiring appetite the laste in the Irascible yet the will is free from necessitie and coaction though not from miserie and Infirmitie For as S. Bernard saith there is a threefold freedome from necessitie from syn from misery the first of nature the seconde of grace the third of glorie In the first from the bondadge of coaction the will is free in it owne nature and hath power ouer it self In the seconde the will is not free but freed from the bondadge of syn And in the third it is freed from the seruitude of corruption Now that freedome by which the will of man is named free is the first onely And therefore wee dare say that the wickâ—d who haue not the two laste being captiues to syn in this life and to misery in the life to come yet for all this want not the freedome of will And to make playne demonstration that in this question hee ioyneth with the Church of Rome as hee hath before followed the scholemen in Part. 1. cap. 2. Couell sup def pag. 35. 36. 37. generall cheefest Agents and foretops of poperye as they are called by Protestants before so in particular hee appealeth to the Authoritie of Petrus Lombardus Master of the Sentences To Albertus Bonauentara Scotus S. Thomas c. For decision hereof Whose opinion to be the same with the present Catholicke Church no man can make question To this man I add the fore-named approuers of the Greeke Church to be the true Church D. Abbots the present Protestant Archbishop of Canterbury D. Feild c. For this Greeke Church censureth in these words Man hath Hieremias Patriarch constant Censur cap. 18 â— 19. free will to eternall saluation And againe Vertue and vyce be in the power and choyce of man Wee may auoide all syns It is against the nature of things that to be esteemed vertue which a man doth by necessitie For euerye vertuous action must proceede from the libertie of the will I argue further thus That which was the doctrine of the primatiue Church in this poynt is true But to graunt free will was the doctrine thereof Therefore it is true Both the Maior and Minor be proued before Part. 1. cap. 9. part 2. c. 4. Couell mod examinat pag. 120. Sutcliff subu pag. 50. The Maior in the first part and this also The minor in the 4. chapter before out of D. Couell and D. Sutcliff And so nothing in this argument requireth proofe any further Therefore I make this new argument All men graunting vnto man libertie to syn or not to syn to be saued or not to be saued must needs graunt free will in man as Catholicks doe But the Protestants following graunt such libertye and freedome to man Therefore they graunt vnto him free will as Catholicks doe The Maior is manifest and the Minor thus proued by M.
Minor proued out of their publickly allowed and reconfirmed Communion Booke Where in the Buriall of the deade their Ministers are appointed to pray for the partie deceased in these words That wee with this our Brother and all other departed Comm. Booke Tit. Buriall of the dead◠neare the end §. allmightie God in the true faith of thy holy name may haue our perfect consummation and blisse both in body and soule in the eternall and euerlasting glorie Amen If this prayer that people deceased may come to heauen bodie and soule man hath no other part to be prayed for is not to pray for the dead nothing can be called praying for the deade and for their saluation And so I end this Question with this sentence of M. Higgons in his publick sermon Theophil Higg serm 3. Mart. 1610. at S. Paules Crosse giuing a reason of this doctrine in these words As there is a death in syn and a deathe to syn soe there is a double resurrection The first a culpa from syn the second a paena from the punishment which followeth thervppon Which must needs be the temporall punishment of syn the grownde of Purgatorie and satisfaction after death being oftentimes not satisfyed answeared or to vse his owne phrase not risen from in this life For the eternall punishment of hell due for greate syns is euer remitted and risen from in his resurrection a culpa from syn Otherwise a man now intituled heire of the kingedome of heauen and saluation should also be guiltie of hell and damnation saued and damned in heauen and hell together And vppon this and other such holy grownds these Protestants in their late Theater recompt vnto vs so many hundreds Theat of greate Brit. c. of Religeous howses fownded by holy Kings princes and others in England to pray for the soules of themselues their Auncesters posteritie and other Frends CHAPTER XIX TEACHEING HOW THERE be 7. Sacramentes in number by these Protestants accordinge to the doctrine of the Romane Church HAVEING ended all other Questions to the full satisfaction and accordinge to the requests and demaunds of Protestants desiringe to be satisfied therein and performing this from themselues and owne writings I will proceede in the same maner in the Articles of the holy Sacramentes and first of their number thus sett downe in the Councell of Trent There be seuen Sacraments Concil Trid. decret de Sacrament of the new lawe instituted by IESVS CHRIST our Lorde neither more nor fewer Baptisme Confirmation Eucharist Penaunce Extreame Vnction Orders Matrimonie For defence and proofe of which doctrine by these Protestants themselues thus I argue Whatsoeuer doctrine a confessed true generall Councell hauing authoritie to bynde all by these Protestants before hath determined in this question is to be receaued and followed But the Catholicke doctrine of the Romane Churche concerning seuen Sacraments is thus determined by such generall Councell and bynding authoritie Therefore to be receaued and followed The first proposition is graunted before and must needs be thought so equall to all Protestants that how soeuer they thinke of the infallible sentence of such assemblies in matters of faith yet none of them may be soe partiall but to preferre a generall Councell to any Protestant assemblie censure sentence or decree The second is euidently proued supposeing what is written before euen by Protestants of the generall Councell of Florence and for such with the doctrine thereof not onely acknowledged by D. Willet and M. Parkes but Willet Limbom Parkes pag. 137. 180. Gennadius in defens concil Flor. Concil Florent de Sacramentis nouae legis by the Patriarke of Greece himself in his defence thereof Where it is thus decreed both with assent of Grecians Armenians Nouae legis septem sunt Sacramenta scilicet Baptismus Confirmatio Eucharistia Poenitentia Extrema Vnctio Ordo Matrimonium c. There are seuen Sacraments of the new lawe that is Baptisme Confirmation Eucharist Penance Extreame Vnction Orders and Matrimonie Which doe muche differ from the Sacraments of the olde lawe for they did not cause grace but did onely figure that it was to be giuen by the passion of Christ But these of ours bothe conteyne grace and giue it vnto them that worthely receaue them Hitherto the decree of that holy generall Councell receaued by all Christendome Latines Armenians Iacobynes Grecians From whence I further argue in this maner Whatsoeuer doctrine essentiall in Religion such as Sacraments be is taught by the true Church that is neither hereticall nor Scismaticall is to be embraced But the doctrine of seuen Sacraments as the Romane Church teacheth is such being likewise taught by the Protestants true Greeke Churche therefore to be embraced The Maior is also proued in the laste Argument and further confirmed in the Censure of the Greeke Church vppon Protestants in these words There is an holy Hierém in censur cap. 7. Catholicke and Apostolicke Churche of all true Christian men In this Catholicke and true beleeuing Church there be seuen diuine Sacraments Baptisme the Vnction of holy Oyntment holy Communion Orders Matrimonie Penance and the oyle of Extreame Vnction And they further prosecute as also the cited generall Councell of Florence doth the institution forme matter effect and other things belonging to these seuen holy Sacraments according to the present doctrine of the Romane Churche Againe I suppose that Catholickes in their definition of the Sacraments of the new lawe requiring a conteyning and giueing of grace by these holy Sacraments besides their signification thereof being onely signes Seales c. as the common Protestant opinion is to be farre more restricted and limited then that of Protestants because many more thinges be and may be signes of any thinge then bothe signes and causes as appeareth to be true in all genericall and specificall differences For example vnder animal a lyuing creature are conteyned more then vnder animal rational◠a lyueing creature with reason onely limited to man who otherwise abstractinge from his rationalitie is with all other lyueing creatures comprehended Vnder the Genus Animal a lyueing Creature So a Signe of grace as well agreeth to the Sacraments of the old lawe as to those of the Ghospell but not to conteyne and giue grace Onely proper to those of the new Testament as is recited before from the generall Councell of Florence and is at Concil Trident. decret d◠Sacramentis ecclesiae c. lardge sett downe against Protestants in the Councell of Trent This supposed which no man can deny I argue thus All things that agree with the definition of a Sacrament be Sacraments But according to Protestants all those seuen before remembred Baptisme Confirmation Eucharist Penance Extreame-Vnction Orders and Matrimonie agree with and haue the definition of a Sacrament Therefore they are Sacraments The Maior is euident because in Logicke the thinge defined and definition are conuertibles as this man and a reasonable creature Whoesoeuer is the one
impressed in the soule that is a certaine spirituall and indeleble signe that they may not bee iterated For proofe of which doctrine by English Protestants I argue in this Maner That doctrine which is taught by the Greeke Church neither hereticall nor Scismatical but orthodoxe by these Protestants ot by a generall Councell whose decree and sentence bindeth all is to bee allowed by them much more if both those their Rules so confirme it But the doctrine of this Indeleble character in the Sacraments of Baptisme Confirmation and Orders is taught and approued both by the Greeke Church and a generall Councell that of Florence for such allowed by them before Therefore it ought to bee embraced by them The Maior is euidently true by their graunt before And the Minor thus proued First the Greeke Church by Hieremias their Patriarke in their Censure Hierem. in censur cap. 11. vppon Protestants in the eleuenth chapter hath so censured And the generall Councel of Florence with the assert of the same Greeke Church Armenians Iacobines and all Christendome hath defined it in these words Inter haec Sacramenta tria sunt Baptismus Cōcil Flor. in vnion Arm. Confirmatio Ordo quae Characterem i. spirituale quoddam signum à caeteris distinctum imprimunt in anima indelebile c. Among these Sacraments there are three Baptisme Confirmation and Order which impresse in the soule a Character that is a certaine spirituall signe distinct from others indeleble wherevppon they are not Iterated in the same parson but the other fowre do not Impresse a Character and admitt Iteration To bee breife I argue thus once for all That doctrine which is generally maintained not onely by all professors of it but also acknowledged and defended by them that bee esteemed learned among the enemies thereof and professe the same Religion with them is true But this doctrine of a Character is such Therefore it is true The Maior is euidently apparēt for no more then frends and Aduersaries learned can consent to any truth The Minor is thus proued by these Protestant Doctors following Ioyning in Religion with them that impugne and persecute the Church of Rome First D. Feild Feild l. 1. cap. 15. acknowledgeth a Character in Baptisme and to remayne euen in the excommunicate And so indeleble D. Couell affirmeth the same of Baptisme and Orders and seemeth to insinuate it of Confirmation Hee writeth of it in these words It is not amisse both termed a kind of Marke Couell def of Hook pa. 87. 88. 91. or character And confesseth it to bee Indeleble And for Orders hee addeth thus For ministeriall power is a worke of seperation because it seuereth them that haue it from other men maketh them a speciall order consecrated vnto the seruice of the moste highe in things wherewith others may not meddle I call it indeleble because they which haue once receiued this power may not thinke to putt it of and on like a cloake as the wether serueth And againe in this maner Where there is a chaunge of estate with an Sup. pag. 91 Impossibilitie to returne there wee haue reason to account an Indeleble Character to bee imprinted This saith the Church of Rome is in Baptisme Confirmation and Order This forme figure or Character is called Indeleble because that is not to bee reiterated as Protestants confesse of Baptisme Confirmation and Orders from whence it cometh The Character of Order is an actiue power as the schoolemen speake which giueth an Abilitie publickly to administer the Sacraments vnto those whome the Church hath esteemed fitt The Character of Baptisme is a passiue power which maketh men fitt to receaue the rest And from hence not onely is proued in as playne words as any schooleman or other Catholicke can speake the Catholicke opinion of a Character but also that Orders and others besides them allowed for Sacraments are to bee so esteemed as his last wordes the rest insinuate And this sufficeth of this Question CHAPTER XXI PROVING BY THESE PROTEstants that the Sacraments of the Ghospell giue grace and as the schooles speake ex opere operato by the vvorke vvrought CONCERNING the validitie and grace of Sacraments The Councell of Trent defineth thus If any Cōcil Trid. Sess 7. man shall say that the Sacraments of the new lawe do not giue grace by the worke wrought opere operato but that onely faith of the promise of God sufficeth to obtaine grace lett him bee Anathema And to demonstrate that the present Protestants of England are or by their owne writings ought to bee of the same opinion thus I argue Whatsoeuer Catholicke doctrine of the Romane Church is confirmed both by the publicke proceedings and priuate writings of the Protestants of England ought to bee allowed and embraced by them But the doctrine of the Romane Church concerning the efficacie of Sacraments that they cause grace in the worthie and duely disposed Receauers of them and that ex opere operato as the Councell before and our schooles speake is such Therefore it ought to bee allowed and embraced by them for true The Maior is euidently true and cannot bee denied for no man may or can hold against his owne opinion or that publicke Rule and Authoritie to which hee hath subscribed and submitted himself in Religion The second proposition is thus proued and first by that cheefe Rule their booke of Articles Booke of Articl of Relig. art 25. to which they haue all subscribed where it is thus defined in their Religion Sacraments ordeyned of Christ are effectuall signes of grace and Gods good will towards vs by the which hee doth worke inuisibly in vs. And againe in their newly reformed communion booke in these words By this words Sacrament I meane an Comm. Booke refor titul Catechis outward and visible signe of an inward and spirituall grace giuen vnto vs ordeyned by Christ himself as a meanes whereby wee receaue the same Therefore beeing graunted by the greatest Rules of Religion which English Protestants haue that Sacraments bee effectuall of grace and Gods fauour giuing grace and meanes whereby wee receaue grace And all English Protestants Ministers haue subscribed to these doctrines in those bookes They must needs graunt that Sacraments bee causes of grace for among causes the efficient and effectuall is not onely a cause but of extrinsecall causes by many degrees the cheifest And beeing allowed for such Instruments and meanes by which God worketh inuisibly in vs and giueth grace and wee so receaue grace as their words bee They must needs bee true instrumental causes of grace and such worke in vs. And their same practicall Rule of their Religion the Communion booke hath the same doctrine concerning Baptisme and consequently of all others proued by them to bee Sacraments one and the same reason beeing of all for in the Treatise of Baptisme thus it prescribeth the Minister to speake vnto God By the Baptisme of Comm. Booke Titul publick